Applic. The consideration of this is of great use to those that suffer under the violent hurries of strange temptations.
(1.) First, In that sometime they can justly complain of the affliction of such temptation, when they have no reason to charge it upon themselves as their sin. It is one thing to be tempted, and another to consent or comply. To be tempted, and not to be brought into temptation, is not evil. Satan only barks when he suggests, but he then bites and wounds when he draws us to consent.[370]
(2.) Secondly, That not only the sin but the degree also, by just consequence, is to be measured by the consent of the heart. If we consent not, the sin is not ours, and the less degree of consent we give, the less is in the sin.
CHAPTER V.
And when he had fasted forty days and forty nights, he was afterwards an hungered.—Mat. iv. 2.
Of Christ’s fast, with the design thereof.—Of Satan’s tempting in an invisible way.—Of his incessant importunities, and how he flies when resisted.—Of inward temptations, with outward afflictions.—Several advantages Satan hath by tempting in affliction.
I am next to explain the fast of Christ, the end and design whereof, because it is not expressly mentioned, is variously conjectured. Not to insist in this discourse, which is designed for practice, on the controversy about the Quadragesimal fast, that which I shall first consider is the opinion of Musculus,[371] who, upon this ground that his fast was not the principal thing for which the Spirit led him into the wilderness; for he was not led to fast, but to be tempted—thereupon concludes, that this was only a consequent of his solitary condition in the wilderness, and no other thing than what befell Moses and Elias, who being engaged by God to attend him in such a service, where the ordinary means of the support of life were wanting, were therefore kept alive by him in an extraordinary way without them. Thus he thinks the fasting was not, at least principally, designed, but that he being to undergo a temptation in a desolate wilderness where he had no meat to eat, there God restrained his hunger, so that he neither desired nor needed any. If we acquiesce in this, it will afford this doctrine:—
Doct. 1. That when God leads forth his children to such services as shall unavoidably deprive them of the ordinary means of help or supply, there God is engaged to give extraordinary support, and his people may expect it accordingly.
This is a great truth in itself, and a great and necessary encouragement to all the children of God that are called out to straits; but I shall not insist on this as the genuine product of this fast.